Study Notes Week 63

Torah Study Notes for Week 63 of the Torah Reading Cycle

Read
Aloud together to hear the Word (Leviticus 23:1-3; Nehemiah 8:1-4; Luke 4:16-17)

  • Torah (T): Shemot (Exodus) 13:1-22
  • Prophets (P): Nehemiah 10:28-39
  • Apostolic (A): Ephesians 2:1-22
  • Additional (ADD): Jubilees 48:12-19

Torah Summary
Context and coherence (Nehemiah 8:8)

Shemot (Exodus) 13:1-22

13:1 YHWH spoke to Moses, saying, 2 “Set apart to me all the firstborn, whatever opens the womb among the sons of Israel, both of man and of animal. It is mine.” 3 Moses said to the people, “Remember this day, in which you came out of [the land of](DSS)(LXX) Egypt, out of the house of bondage; for by strength of hand YHWH brought you out from this place. No leavened bread shall be eaten. 4 Today you go out in the month Aviv. 5 It shall be, when YHWH [your Elohim](DSS)(LXX) brings you into the land of the Canaanite, and the Hittite, and the Amorite, and the Hivite, and the Jebusite, which he swore to your fathers to give you, a land flowing with milk and honey, that you shall serve this service in this month. 6 Seven days you shall eat unleavened bread, and in the seventh day shall be a feast to YHWH. 7 Unleavened bread shall be eaten throughout the seven days; and no leavened bread shall be seen with you. No leaven shall be seen with you, within all your borders. 8 You shall tell your son in that day, saying, ‘It is because of that which YHWH did for me when I came out of Egypt.' 9 It shall be for a sign to you on your hand, and for a memorial between your eyes, that the Torah of YHWH may be in your mouth; for with a strong hand YHWH has brought you out of Egypt. 10 You shall therefore guard this ordinance in its appointed time from year to year. 11 “It shall be, when YHWH [your Elohim](DSS)(LXX) brings you into the land of the Canaanite, as he swore to you and to your fathers, and will give it you, 12 that you shall cross over to YHWH all that opens the womb, and every firstborn that comes from an animal which you have. The males shall be YHWH's. 13 Every firstborn of a donkey you shall redeem with a lamb; and if you will not redeem it, then you shall break its neck; and you shall redeem all the firstborn of man among your sons. 14 It shall be, when your son asks you in time to come, saying, ‘What is this?' that you shall tell him, ‘By strength of hand YHWH brought us out from Egypt, from the house of bondage. 15 When Pharaoh made it hard to send us, YHWH killed all the firstborn in the land of Egypt, both the firstborn of man, and the firstborn of livestock. Therefore I slaughter to YHWH all that opens the womb, being males; but all the firstborn of my sons I redeem.' 16 It shall be for a sign on your hand, and for symbols between your eyes; for by strength of hand YHWH brought us out of Egypt.” 17 When Pharaoh had let the people go, Elohim didn't lead them by the way of the land of the Philistines, although that was near; for Elohim said, “Lest perhaps the people change their minds when they see war, and they return to Egypt”; 18 but Elohim led the people around by the way of the wilderness by the Sea at the End; and the sons of Israel went up [armed for battle](MTT) in fifties out of the land of Egypt. 19 Moses took the bones of Joseph with him, for [Joseph](LXX)(SP) had made the sons of Israel swear, saying, “Elohim will surely visit you, and you shall carry up my bones away from here with you.” 20 They took their journey from Sukkot, and encamped in Etham, in the edge of the wilderness. 21 [Elohim](LXX) went before them by day in a pillar of cloud, to lead them on their way, and by night in a pillar of fire, to give them light, that they might go by day and by night: 22 the pillar of cloud by day, and the pillar of fire by night, didn't depart from before the people.

Review

  1. 12:1 YHWH spoke to Moses and Aaron in the land of Egypt, saying, 2 “This month shall be to you the beginning of months. It shall be the first month of the year to you.
  2. Congregation = עֵדָה edah (H5712) is the feminine of the word עֵד ed (H5707) which means “to witness” in the sense of a person repeating or recounting their testimony of an event. When related to a group of people or a congregation, עֵדָה edah is a fixed congregation or collection of people for a common witness of an event. עֵדָה edah is not to be confused with the קָהֵל qahal (H6951) or ἐκκλησία ekklēsia (G1577) which is the entire a gathering of a people (or nation) called into some public place (cf. Exodus 19:17; Deuteronomy 4:10; Acts 7:38)
  3. Soul = נַפְשֹׁ nephesh (H5315) means “being” and is the whole of a person or animal; the unity of the body, organs, and breath. This is demonstrated in Job 38:39 where the word commonly translated “appetite” is נַפְשֹׁ nephesh: “Can you hunt the prey for the lioness, or satisfy the appetite (H5315) of the young lions?” When a person dies, their soul (נַפְשֹׁ nephesh) goes to Sheol (cf. Genesis 2:7; Psalms 16:10; Psalms 88:3; Proverbs 23:14; Acts 2:27-31).
  4. Assembly = קָהֵל qahal (H6951) means “to gather” and is equivalent to the Greek word ἐκκλησία ekklēsia (G1577) which is the entire a gathering of a people (or nation) called into some public place (cf. Exodus 19:17; Deuteronomy 4:10; Acts 7:38). קָהֵל qahal and ἐκκλησία ekklēsia should not be confused with עֵדָה edah (H5712) which is a fixed congregation or collection of people for a common witness of an event.
    1. Fourteenth day of the month (Quartodecimanism): “Since Christ, the true Paschal Lamb, had been slain on the very day when the Jews, in celebration of their Passover, immolated the figurative lamb, the Jewish Christians in the Orient followed the Jewish method, and commemorated the death of Christ on the 15th of Nisan and His Resurrection on the 17th of Nisan, no matter on what day of the week they fell. For this observance they claimed the authority of St. John and St. Philip… In the rest of the empire another consideration predominated. Every Sunday of the year was a commemoration of the Resurrection of Christ, which had occurred on a Sunday. Because the Sunday after 14 Nisan was the historical day of the Resurrection, at Rome this Sunday became the Christian feast of Easter. Easter was celebrated in Rome and Alexandria on the first Sunday after the first full moon after the spring equinox, and the Roman Church claimed for this observance the authority of Sts. Peter and Paul… The First Council of Nicaea (325) decreed that the Roman practice should be observed throughout the Church. But even at Rome the Easter term was changed repeatedly. Those who continued to keep Easter with the Jews were called Quartodecimans (14 Nisan) and were excluded from the Church.” – Catholic Encyclopedia, newadvent.orgQuartodecimanism (from the Vulgate Latin quarta decima in Leviticus 23:5, meaning fourteenth) is the name given to the practice of celebrating the death of Christ on the day of Passover on the 14th of Nisan according to the biblical dating, being on whatever day of the week. The Quartodeciman controversy in the Church was over the question of celebrating Easter on the first day of the week, Sunday, or at the same time as the sacrifice of the Passover lamb.The Quartodecimans claimed that their traditions are inherited from the Apostle John and Philip, while western churches claimed that their views of Easter have been inherited from Paul and Peter. Quartodecimanism was mainly popular in Asia Minor, Jerusalem and Syria, however it was rejected by churches in other regions. Polycarp, like other Asiatics, kept Easter on the fourteenth day of the month of Abib/Aviv. According to Eusebius, Polycarp claimed that his practice came from the apostle John. Some of the Montanists were also Quartodeciman preferring to celebrate Easter on the Hebrew calendar date of 14 Nisan, regardless of what day of the week it landed on. Montanism even brought Quartodeciman practices to the west, for example Blastus was a Roman Montanist who was also a Quartodeciman. It is unclear if the Ebionites could be deemed Quartodecimans, however they probably still observed the Passover in addition to other Jewish festivals.Melito of Sardis, Sagar of Laodicea, Papirius of Smyrna, perhaps Apollonaris of Laodicea and Polycrates of Ephesus had Quartodeciman views. The Didascalia likely drew from a Quartodeciman source. Some Novatians that spread into the east were Quartodecimans.By the 4th century the influence of Quartodecimans became smaller, later the Quartodecimans would be even persecuted.The opponents of Quartodecimanism often argued that it is a form of Judaizing.
  5. מִּשְׁפָּטִים mishpatim (H3925) means the judge or rightly rule over cases of dispute or wrong doing (Exodus 21:1 – 23:19 “Now these are the judgements which you shall set before them…”)
  6. Statute (sometimes ordinance) = חֹק choq (H2706) means to inscribe (write down) a decree or custom.
    1. Genesis 47:26; Joseph made it a statute concerning the land of Egypt to this day, that Pharaoh should have the fifth. Only the land of the priests alone didn’t become Pharaoh’s.
    2. Exodus 12:24; You shall observe this word for a statute to you and to your sons forever.
  7. Memorial = זָכַר zakhar (H2142) means to recall or act upon events of the past (cf. Genesis 9:16; Deuteronomy 25:17; Numbers 11:5). This word can further mean to remember in thought as a memorial (Exodus 20:8; Numbers 15:39), to mention through speech (cf. Exodus 23:13), to act or speak on behalf of  another (cf. 1 Samuel 4:18). equivalent to the Greek word μιμνῄσκομαι mimnēskomai (G3403) which means to remind; to be recalled or to return to one’s mind, to remind one’s self of, to remember; to be recalled to mind, to be remembered, had in remembrance; to remember a thing; or be mindful of.The Hebrew word for “male” is זָכוּר zakhur (H2138) because the males of the family remember and pass down the family history through story and family name. Males also act and speak for the family.אַזְכָּרָה azkara (H234) is the memorial-offering, the portion of the food offering which is burned (cf. Leviticus 2:2; Numbers 5:26). זִכָּרוֹן zikaron (H2146) means to record or remember something through documentation (cf. Exodus 12:14; Exodus 13:9; Exodus 7:14; Malachi 3:16).
  8. 12:18 In the first month, on the fourteenth day of the month at evening, you shall eat unleavened bread, until the twenty first day of the month at evening. 19 There shall be no leaven found in your houses for seven days, for whoever eats that which is leavened, that soul shall be cut off from the congregation of Israel, whether he is a stranger, or one who is born in the land. 20 You shall eat nothing leavened. In all your habitations you shall eat unleavened bread.’ ” 21 Then Moses called for all the elders of [the sons of](LXX) Israel, and said to them, “Draw out, and take lambs according to your families, and kill the Pesach.
    1. Most often translated as elder or old man, זָקֵן zaqen (H2205) literally means one who has a long beard as a sign of old age. זָקֵן zaqen is equivalent to the Greek word γερουσία gerousia (G1087) which means a senate or council of elders (i.e. the Sanhedrin).
  9. 12:38 A mixed multitude went up also with them, with flocks, herds, and even very much livestock.
    1. Often translated as “mixed multitude” אֲסַפְסֻף Aspesuph (H628) is a gathering of people; collection, rabble, collected multitude.  “Mixed multitude” is sometimes translated from עֵרֶב erev (H6154) which is mixture of cords when weaving (woof or weft), mingled, mixed people, mixed company; also translated as Arabia in some versions of Ezekiel 30:5. In the Greek Septuagint, both אֲסַפְסֻף (aspesuph) and עֵרֶב (erev) are translated to the same Greek word επίμικτος epímiktos meaning intermixed or mixed multitude.“We need not celebrate the mixed multitude of Exodus 12:38 as a beacon of the Nations joining themselves to Israel, for the mixed multitude lusted greatly (cf. Numbers 11:4-6) and caused the sons of Israel to weep and despise the manna which is the heavenly bread of the angels (cf. Psalms 78:25; Wisdom of Solomon 16:20-21). To find the beacon and encouragement for the Nations joining themselves to Israel, we need look no further than the same chapter of Exodus 12:49; “One Torah shall be to him who is born at home, and to the sojourner who sojourns among you.” For we are no longer foreigners and sojourners, but fellow citizens with the holy ones and of the household of God (cf. Ephesians 2:19). Instead of lusting after food that does not satisfy and despising the manna, we choose to boldly sit at the table to feast on the true bread that came down from the heavens, the bread of life, Yeshua (cf. John 6:32-51).”
  10. 12:39 They baked unleavened cakes of the dough which they brought out of Egypt; for it wasn’t leavened, [because Egypt thrust them out],(DSS)(LXX) and they were not able to linger, and they had not prepared any food for themselves. 40 Now the time that the sons of Israel lived in Egypt [and Canaan](LXX)(SP) was four hundred thirty years. 41 At the end of four hundred thirty years, in the bone of this day, all of the armies of YHWH went out from the land of Egypt.
    1. Galatians 3:16-17, Josephus, and the Jerusalem Targum confirm that it was 430 years from the time YHWH spoke to Abraham and not 430 years in slavery to the Egyptians.”Now the promises were spoken to Abraham and to his seed. He doesn’t say, “To descendants”, as of many, but as of one, “To your seed”, which is Messiah. Now I say this: A covenant confirmed beforehand by Elohim in Messiah, the Torah, which came four hundred thirty years after, does not annul, so as to make the promise of no effect.” (Galatians 3:16-17)”They left Egypt in the month Xanthicus, on the fifteenth day of the lunar month; four hundred and thirty years after our forefather Abraham came into Canaan, but two hundred and fifteen years only after Jacob removed into Egypt.” (Antiquities of the Jews by Flavius Josephus 2.15.2.)”…And the days of the dwelling of the sons of Israel in Mizraim were thirty weeks of years, (thirty times seven years,) which is the sum of two hundred and ten years. But the number of four hundred and thirty years (had passed away since) the Lord spake to Abraham” (Jerusalem Targum)
    2. They sojourned in Canaan and Egypt for ~430 years total from the time Abraham received the promise until Mt. Sinai (Galatians 3:17). They were in Egypt from the second year of the famine (Genesis 45:11) and lived there until after Joseph died, so probably about 70 years before they became enslaved. Thus, 215 years total in Egypt and maybe ~145 to 115 years in slavery. Exodus 12:40 in the Septuagint gives us the proper translation: “And the sojourning of the sons of Israel, while they sojourned in the land of Egypt and the land of Canaan, was four hundred and thirty years.” Here’s a good video: https://youtu.be/eIaezewuxhU?si=SaT_Hb7N0sM5X2Fq
  11. 12:42 It is a night of safeguardings to YHWH for bringing them out from the land of Egypt. This is that night of YHWH, safeguardings by all the sons of Israel throughout their generations. 43 YHWH said to Moses and Aaron, “This is the statute of the Pesach. No son of a foreigner shall eat of it, 44 but every man’s servant who is bought for money, when you have circumcised him, then shall he eat of it. 45 A sojourner and a hired-servant shall not eat of it. 46 It must be eaten in one house. Do not carry any of the meat outside of the house. Do not break any of its bones. 47 All the congregation of Israel shall do it. 48 When a sojourner sojourns with you, and would like to do the Pesach to YHWH, let all his males be circumcised, and then let him come near and do it. He shall be as one who is born in the land; but no uncircumcised person shall eat of it. 49 One Torah shall be to him who is born at home, and to the sojourner who sojourns among you.” 50 All the sons of Israel did so. As YHWH commanded Moses and Aaron, so they did. 51 That same day, YHWH brought the sons of Israel out of the land of Egypt by their armies.
Shemot (Exodus) 13:1-22
  1. 13:1 YHWH spoke to Moses, saying, 2 “Set apart to me all the firstborn, whatever opens the womb among the sons of Israel, both of man and of animal. It is mine.” 3 Moses said to the people, “Remember this day, in which you came out of [the land of](DSS)(LXX) Egypt, out of the house of bondage; for by strength of hand YHWH brought you out from this place. No leavened bread shall be eaten. 4 Today you go out in the month Aviv.
    1. Remember = זָכַר zakhar (H2142) means to recall or act upon events of the past (cf. Genesis 9:16; Deuteronomy 25:17; Numbers 11:5). This word can further mean to remember in thought as a memorial (Exodus 20:8; Numbers 15:39), to mention through speech (cf. Exodus 23:13), to act or speak on behalf of  another (cf. 1 Samuel 4:18). equivalent to the Greek word μιμνῄσκομαι mimnēskomai (G3403) which means to remind; to be recalled or to return to one’s mind, to remind one’s self of, to remember; to be recalled to mind, to be remembered, had in remembrance; to remember a thing; or be mindful of.The Hebrew word for “male” is זָכוּר zakhur (H2138) because the males of the family remember and pass down the family history through story and family name. Males also act and speak for the family.אַזְכָּרָה azkara (H234) is the memorial-offering, the portion of the food offering which is burned (cf. Leviticus 2:2; Numbers 5:26). זִכָּרוֹן zikaron (H2146) means to record or remember something through documentation (cf. Exodus 12:14; Exodus 13:9; Exodus 7:14; Malachi 3:16).
    2. Often translated as “month,” חֹדֶשׁ chodesh (H2320) literally means “to renew” and is concretely represented by the “new moon” which is the moon phase when the thin crescent first appears and is perceived as the “renewal” of the moon. חֹדֶשׁ chodesh is equivalent to the Greek word μηνός minós (G3376) also meaning the time of the new moon. For example, בְּרִ֥ית חֲדָשָׁה brit chadashah (H1285 + H2319) means “renewed covenant” (cf. Jeremiah 31:31).
      1. Leap Years and Other Adjustments This becomes somewhat more complicated in the case of the Jewish calendar, for it is still coordinated with the phases of the moon. Indeed, it is that which determines the times of the Jewish holidays. This is of particular importance with those that fall on the new moon and those that are celebrated at the time of the full moon. In addition, since the 12-month lunar year is a few days shorter than a solar year, strict adherence to a lunar calendar would mean that the holidays would eventually take place at the wrong season. This would mean that every now and then we would celebrate Hanukkah, the mid-winter festival of lights, in the middle of summer and Sukkot, the autumn harvest festival, in the early spring. Therefore, in an attempt to coordinate the traditional lunar year with the solar year Judaism has worked out a system of 19-year cycles, in which there are seven leap years. In distinction to the day added to the secular leap year, the Jewish calendar adds a full month to the end of its year. In this manner the Jewish holidays fluctuate by about a month or so in relationship to the Gregorian calendar, but always fall at the same time of year. It is interesting to note that Islam also follows a lunar calendar. In contrast to Judaism, however, the Islamic calendar is strictly a lunar one and is not coordinated with the solar year. Thus, over the course of time, holidays such as Ramadan, occur at different seasons. – https://www.myjewishlearning.com/article/jewish-calendar-solar-and-lunar/
    3. New Moon Topic Study: https://thecord.life/topic/chodesh-new-moon/
      1. The Hebrew calendar is a lunisolar system that aligns lunar months (approx. 30 days) with the solar year (approx. 360 days) to ensure appointed times and festivals occur in their correct seasons (appointed times). The Jewish calendar (based on the Hebrew calendar) uses 12 months, with a 13th month (Adar II) added 7 times every 19 years (Metonic cycle). The calendar begins at sunset, with months starting on the new moon.
      2. Genesis 1:14-16 Elohim said, “The lights [will exist](MTT) in the firmament of the heavens [for the illumination of the day],(LXX) [to give light upon the land],(DSS) [and to rule the day and the night],(LXX) to divide the day from the night; and [they exist](MTT) for signs and appointed times, days, and years; 15 and [they exist](MTT) for lights in the firmament of the heavens to give light on the land;” and it was so. 16 Elohim made the two great lights: the greater light to rule the day, and the lesser light to rule the night. He also made the stars.
      3. Jubilees 2:8 And on the fourth day He created the sun and the moon and the stars, and set them in the firmament of the heavens, to give light upon all the earth, and to rule over the day and the night, and divide the light from the darkness. 9. And Elohim appointed the sun to be a great sign on the earth for days and for sabbaths and for new moons and for feasts and for years and for sabbaths of years and for jubilees and for all seasons of the years.
      4. Josephus: On the fourth day he adorned the heavens with the sun, the moon, and the other stars, and appointed them their motions and courses, that the vicissitudes of the seasons might be clearly signified.
  2. 13:5 It shall be, when YHWH [your Elohim](DSS)(LXX) brings you into the land of the Canaanite, and the Hittite, and the Amorite, and the Hivite, and the Jebusite, which he swore to your fathers to give you, a land flowing with milk and honey, that you shall serve this service in this month.
      1. The term וּדְבָשׁ חָלָב זָבַת zavat khalav u’devash “flowing milk and honey” can also be translated as “issuing fat and dates.” חָלָב khalav (H2461) is an animal tissue consisting of cells distended with greasy or oily matter; adipose tissue. Also the fat of an animal as the choicest part. Also, milk; A white fatty liquid secreted by cows, sheep and goats, and used for food or as a source of butter, cheeses, yogurt, etc. וּדְבָשׁ devash (H1706) means a “sticky mass” and can also mean “dates” from the palm tree but is often translated as “honey.”
  3. 13:6 Seven days you shall eat unleavened bread, and in the seventh day shall be a feast to YHWH. 7 Unleavened bread shall be eaten throughout the seven days; and no leavened bread shall be seen with you. No leaven shall be seen with you, within all your borders. 8 You shall tell your son in that day, saying, ‘It is because of that which YHWH did for me when I came out of Egypt.’ 9 It shall be for a sign to you on your hand, and for a memorial between your eyes, that the Torah of YHWH may be in your mouth; for with a strong hand YHWH has brought you out of Egypt. 10 You shall therefore guard this ordinance in its appointed time from year to year. 11 “It shall be, when YHWH [your Elohim](DSS)(LXX) brings you into the land of the Canaanite, as he swore to you and to your fathers, and will give it you, 12 that you shall cross over to YHWH all that opens the womb, and every firstborn that comes from an animal which you have. The males shall be YHWH’s. 13 Every firstborn of a donkey you shall redeem with a lamb; and if you will not redeem it, then you shall break its neck; and you shall redeem all the firstborn of man among your sons. 14 It shall be, when your son asks you in time to come, saying, ‘What is this?’ that you shall tell him, ‘By strength of hand YHWH brought us out from Egypt, from the house of bondage. 15 When Pharaoh made it hard to send us, YHWH killed all the firstborn in the land of Egypt, both the firstborn of man, and the firstborn of livestock. Therefore I slaughter to YHWH all that opens the womb, being males; but all the firstborn of my sons I redeem.’ 16 It shall be for a sign on your hand, and for symbols between your eyes; for by strength of hand YHWH brought us out of Egypt.”
    1. Redeem = פָּדָה padah (H6299) literally means “to open the door” because when one is redeemed, they gird their cloths for leaving through the open door. The word also means to bring back to an original state as the place the redeem returns to “opens the door” for them to re-enter.
  4. 13:17 When Pharaoh had let the people go, Elohim didn’t lead them by the way of the land of the Philistines, although that was near; for Elohim said, “Lest perhaps the people change their minds when they see war, and they return to Egypt”; 18 but Elohim led the people around by the way of the wilderness by the Sea at the End; and the sons of Israel went up [armed for battle](MTT) in fifties out of the land of Egypt.
    1. The Philistines are referred to as the descendants of the Casluhim, of Mizraim (Egypt, son of Ham) in Genesis 10:13-14 and Exodus 13:17. “The Philistines themselves left no texts and, as such, much of what we know about them comes from the people they encountered. These texts often describe them negatively and today the name “Philistine” is sometimes used to describe someone who is warlike or who doesn’t appreciate art or culture.” (Owen Jarus, 2016, Who Were the Philistines?): Known as a seafaring nation, the Philistines were a non-Semitic people who left Crete and arrived in Canaan at the beginning of the 12th century B.C (an area known as “The Levant” —the eastern Mediterranean area now covered by modern-day Israel, Gaza, Lebanon, part of Syria, and western Jordan).  The Philistines inhabited the Mediterranean coast of Canaan during the period of the Book of Judges. They founded five principalities – Gaza, Asheklon, Ashdod, Ekron, and Gath. Their highly-developed weapons brought a great threat to the Israelites. During the Exodus from Egypt, the Israelites purposely took a southern route to circumvent them. The Philistines often battled against the Israelites. The first King of Israel, Saul, temporarily weakened them. Later, a little-known shepherd by the name of David (later second King of Israel) defeated them after his battle with the large Philistine by the name of Goliath. The Philistines were reduced to mainly commercial ventures rather than military ventures. Throughout the Books of Kings, different Jewish leaders fought the nation until the Assyrians completely defeated them. The Philistines then assimilated into the surrounding cultures and ceased to exist as a separate nation. The name Palestine originates from the Philistine inhabitance of the land of Judea. After the Romans conquered the region in the second century C.E., the Romans used the term Palestinia to refer to the region in an attempt to minimize Jewish attachment to the land. The Arabic use of the term Filastin is from this Latin root. – Jewishvirtuallibrary.org. 2022. The Philistines. [online] Available at: <https://www.jewishvirtuallibrary.org/the-philistines> [Accessed 12 March 2022].
    2. Sea at the End = יַּם־סוּף Yam Suph (H3220 + H5488) means “Reed Sea,” but is commonly mistranslated as “Red Sea.” יָם yam (H3220) means “sea” or other large body of water and סוּף suph (H5488), though most often translated as “reed, rush or seaweed,” the word סוּף suph can also mean “edge or end” (cf. 1 Kings 9:26)…However, in the Genesis Apocryphon (1Q20) discovered amongst the Dead Sea Scrolls, Abraham describes the Reed Sea as an inlet of the Red Sea which may help readers understand how the “Sea of Reeds” became synonymous with the “Red Sea”: “I traveled along the side of the Euphrates until I reached the Red Sea toward the east. I continued going along the side of the Red Sea until I reached the inlet (lit. ‘tongue’) of the Sea of Reeds which emerges from the Red Sea. From there I completed the circuit, moving southward to arrive at Gihon River. Then I returned home safely and found all is well with my men.” https://thecord.life/glossary/sea-at-the-end/
  5. 13:19 Moses took the bones of Joseph with him, for [Joseph](LXX)(SP) had made the sons of Israel swear, saying, “Elohim will surely visit you, and you shall carry up my bones away from here with you.”
    1. Swear = שָּׁבַע shava’ (H7650) literally means “to seven oneself” where a person completely submits to a promise or oath with words and spoken seven times (cf. Genesis 33:3). שָּׁבַע shava’ is equivalent to the Greek ὀμνύω omnyō (G3660) and means to swear; to affirm, promise, threaten, with an oath; in swearing to call a person or thing as witness, to invoke, swear by. In ancient times, “A common practice was to make seven declarations when making an oath. This declaration can be making the oath seven times or doing seven things to show the sincerity of the oath.” – Jeff Benner
  6. 13:20 They took their journey from Sukkot, and encamped in Etham, in the edge of the wilderness. 21 [Elohim](LXX) went before them by day in a pillar of cloud, to lead them on their way, and by night in a pillar of fire, to give them light, that they might go by day and by night: 22 the pillar of cloud by day, and the pillar of fire by night, didn’t depart from before the people.
    1. Most often translated as “cloud,” עָנָן anan (H6051) comes from the root עַן an which means “to watch or observe” because clouds are watched and observed to tell the weather as in the state of the atmosphere at a place and time as regards heat, dryness, sunshine, wind, rain, etc. In Leviticus 19:26, sorcery, fortune-telling, soothsaying, augury, or practicing magic is forbidden where the phrase תְעוֹנֵֽנוּ te’onenu (from H6049) literally means to “observe the clouds” as translated in Young’s Literal Translation of 1898. עָנָן anan is equivalent to the feminine Greek noun νεφέλη nephelē (G3507) which is simply defined as a cloud (as covering the sky), i.e. the nimbus or thunder-cloud. In Greek mythology, Nephele was a cloud nymph who figured prominently in the story of Phrixus and Helle. Greek myth has it that Nephele is the cloud whom Zeus created in the image of Hera to trick Ixion to test his integrity after he displayed his lust for Hera during a feast as a guest of Zeus. Ixion’s restraint failed him, and he assaulted Nephele, eventually fathering the Centaurs (through Imbros or Centauros).

Apostolic Summary
Context and coherence (Nehemiah 8:8)

  1. A couple of weeks ago, we looked briefly at Paul’s incredible prayer in verses 16-18 as we discussed God’s unchanging purpose for humanity.
    1. Today we’re going to explore the “glory of His inheritance in the saints” (1:18)
  2. Life wasn’t easy for the early church, to put it mildly.
    1. Facing rejection from family, persecution from society, social and economic isolation, the Believers needed encouragement.
      1. “Why are we enduring all this again?”
        1. “[W]hat is the hope of His calling?” (Eph. 1:18)
        2. “What are the riches of the glory of the inheritance of the saints?”
  3. Paul was consistently encouraging Believers to hope for something beyond their present situation.
    1. “And not only this, but we also exult in our tribulations, knowing that tribulation brings about perseverance; and perseverance, proven character; and proven character, hope; and hope does not disappoint” (Rom. 5:3-5a).
    2. He personally knew that for the followers of Yeshua, hope is the anchor of the soul (Heb. 6:19) and he wanted the saints in Ephesus to know it, too.
  4. Most of us live very different lives than our fellow Believers in 1st-century Ephesus did.
    1. It’s easy to treat these scriptures merely as a topic for a Bible study rather than food for survival.
      1. While I’m grateful that we don’t suffer to the extent that they did, I fear that an unwanted consequence is that we can easily overlook the very hope that we also need to live to out an abundant life of covenant faithfulness that Messiah died to give us.
    2. So, today let’s set our hearts to receive this truth in fullness.

Apostolic Exhortation
Counsel, comfort, and encouragement (Acts 13:14-15)

  1. To understand how salvation changes who we are (identity) and what it means for our lives (destiny), we begin by looking at Messiah.
    1. “[W]hich He brought about in Christ, when He raised Him from the dead and seated Him at His right hand in the heavenly places, far above all rule and authority and power and dominion, and every name that is named, not only in this age but also in the one to come. And He put all things in subjection under His feet and gave Him as head over all things to the church, which is His body, the fullness of Him who fills all in all. (Eph. 1:20-21).
      1. Messiah is Supreme.
        1. He not only has all authority, but He is so pure and perfect that the Most High decrees that He should sit in the position of ultimate honor and glory forever.
        2. Moreover, He is the head and source of life for the Body of Believers on the earth.
    2. From the heavens where our Supreme Head sits enthroned in majesty, Paul turns his focus to us.
  2. Like the master builder, Paul builds our hope from the ground up.
    1. First, he reminds us of where we came from (vs. 1-3).
      1. We were dead in our trespasses and sins.
      2. We followed the path of the world, not by choice (although we probably thought so at the time) but as slaves to evil spirits.
      3. This was a path of self-destruction where life, health and future is given away for nothing.
  3. Why would anyone choose to destroy themselves?
    1. The answer is they wouldn’t. Sin chooses it for them.
      1. The wages of sin is death – i.e. self-destruction.
    2. The bondage of sin can be thoughts of like an addiction.
    3. An addict is unable to choose any path other than to using drugs.
      1. No matter how much it costs, how much it damages their health, ruins their relationships, and wrecks their future, they are controlled by a power greater than themselves.
      2. That’s why in the 12-Step Program for Alcoholics Anonymous the first step to recovery is admitting powerlessness over alcohol.
  4. Lest we think that Paul puts himself above these nasty Gentiles, he includes himself among them.
    1. “Among them we too all formerly lived in the lusts of our flesh, indulging the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest” (Eph. 2:3).
      1. Literally translated, this second half of this verse reads: “doing the things willed of the flesh and its thoughts”.

KEY POINT:

Apart from God’s saving grace, we are all the same.

  1. Regardless of what the package looks like on the outside, the nature of man is clear and has not changed since the beginning.
    1. “Then the Lord saw that the wickedness of man was great on the earth, and that every intent of the thoughts of his heart was only evil continually” (Gen. 6:5).

KEY POINT:

To fully grasp the glorious hope of salvation in Messiah, we need to understand our true identity apart from Him.

  1. “But God” — the two words that form our firm foundation.

“How firm a foundation, you saints of the Lord, is laid for your faith in God’s excellent Word!

What more can be said than to you God has said, to you who for refuge to Jesus have fled.” https://hymnary.org/text/how_firm_a_foundation_ye_saints_of

  1. After reminding us of who we were, Paul reiterates who God is.
    1. “But God, being rich in mercy, because of His great love with which He loved us even when we were dead in our transgressions, made us alive together with Christ (by grace you have been saved” (Eph. 2:4-5).
      1. Despite the wretched selfishness of my former state, God still loved me and viewed me with a heart of mercy and not judgment.
    2. Verses like this should stop us in our tracks and should never lose their power to inspire us to praise and thanksgiving.
      1. If they don’t, either we perceive ourselves as more righteous than we are or God as less righteous than He truly is.

KEY POINT:

Our worth and value is not based in what we do (or did) but in the price the Father was willing to pay for our redemption.

  1. Building on this foundation, Paul begins to outline the truth of what redemption means.
    1. The reality of salvation in Messiah is truly extraordinary and should be a source of great hope and encouragement.
      1. “[He] raised us up with Him and seated us with Him in the heavenly places in Messiah Yeshua…For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them” (Eph. 2:6,10).
  2. Most of us do not struggle to accept the truth that Yeshua has been exalted and seated at the right hand of the Father in the place of highest honor and authority.
    1. We believe that He is worthy of great reverence for who He was and what He was willing to endure on the execution stake.
  3. What is harder for us to accept is that God would also judge us to be worthy to share this seat with Yeshua.
    1. After all, look at who we were, even who we are now.
      1. We’re the kind of children that probably deserve to go to our room without dinner much less sit in the seat of highest honor.
    2. Our problem is that our eyes are turned on ourselves rather than upon our God who is rich in mercy.
      1. This position and status we have been given is “not our own doing, it is the gift of God [and] not a result of works so that anyone might boast” (Eph. 2:8).
      2. Rather, it is to display the “immeasurable riches of His grace in kindness toward us in Christ Jesus” (Eph. 2:7).

KEY POINT:

God is glorified when we live out the truth of who He says we are.

  1. Paul says that we are “God’s workmanship (#4161), created in Messiah Yeshua for good works, which God prepared beforehand so that we would walk in them” (Eph. 2:10).
    1. G4161. poiéma – “product; fabric”.
      1. Lexicon: Strong’s Greek 4161 (poiēma) denotes a product of creative action—a workmanship, handiwork, or thing made. While the English word “poem” owes its origin to this term, the New Testament uses it not for literary art but to highlight divine craftsmanship, whether in the material universe or in the redeemed community.
    2. Every human life is created with purpose and intent by YHWH.
      1. However, it is only through the new birth in Yeshua that our purpose will be established in a life of good works.
        1. The very fact that you exist and have been redeemed in Messiah means that God has a specific purpose and plan for your life.
      2. Live your life from the starting point that God has prepared a unique path for you and He wants to make it clear so you can walk in it.
  2. What about our corporate identity? To whom and with whom do we belong?
    1. These questions of identity are only partially settled by our individual relationship with Christ and in Christ, with the Father.
      1. This was and is especially true for non-Jews who have no connection or claim to Israel through their lineage.
    2. In our study of Romans 9 in Week 58, we explored the identity of God’s chosen people (https://thecord.life/notes/week58/ )
      1. Our two main conclusions were the following:
        1. The only continuity of covenant relationship between YHWH and humanity is through Israel.
        2. God’s church is Israel, the assembly of those called out from physical and spiritual Egypt into covenant with Him.
      2. We also talked about how from the beginning, God had always provided a means for Gentiles to join the “commonwealth” of Israel.
  3. In this week’s portion, we see Paul teaching this same doctrine to the called-out ones in Ephesus.
    1. “Therefore remember that formerly you, the Gentiles in the flesh, who are called “Uncircumcision” by the so-called “Circumcision,” which is performed in the flesh by human hands – remember that you were at that time separate from Christ, excluded from the commonwealth (#4174) of Israel, and strangers to the covenants of promise, having no hope and without God in the world. But now in Christ Jesus you who formerly were far off have been brought near by the blood of Christ. For He Himself is our peace, who made both groups into one and broke down the barrier of the dividing wall, by abolishing in His flesh the enmity, which is the Law of commandments contained in ordinances, so that in Himself He might make the two into one new man, thus establishing peace, and might reconcile them both in one body to God through the cross, by it having put to death the enmity. AND HE CAME AND PREACHED PEACE TO YOU WHO WERE FAR AWAY, AND PEACE TO THOSE WHO WERE NEAR; for through Him we both have our access in one Spirit to the Father. So, then you are no longer strangers and aliens, but you are fellow citizens with the saints, and are of God’s household, having been built on the foundation of the apostles and prophets, Christ Jesus Himself being the corner stone, in whom the whole building, being fitted together, is growing into a holy temple in the Lord, in whom you also are being built together into a dwelling of God in the Spirit” (Eph. 2:11-22).
      1. G4174. politeia – “citizenship; a community”.
        1. Lexicon: Citizenship describes a legal and social relationship between an individual and a country that generally includes three key parts: Legal Status, Rights, and Responsibilities.
  4. So, what exactly is Paul teaching about the Gentiles relationship to Israel?
    1. Is it one of citizenship in a polity or nation state?
    2. Or has the temporal commonwealth of Israel been replaced by a heavenly one?
      1. “For our citizenship is in heaven, from which we also eagerly wait for a Savior, the Lord Jesus Christ” (Phi. 3:20).
  5. The first thing that seems clear in this passage is through Messiah, God has brought unity and singularity.
    1. “[M[ade both groups into one”, “make the two into one new man”, “reconcile them both in one body”, “both have our access in one Spirit”.
    2. This challenges the foundation of Dispensationalism, which holds to the doctrine that God’s redemptive plan works differently for Israel and the Church.

Summary of Dispensationalism

Topic

Israel

Church

Nature

Ethnic, national people

Spiritual body of believers

Origin

Abrahamic covenant

Began at Pentecost

Promises

Earthly, national, land

Heavenly, spiritual

Future

Restoration and kingdom

Rapture, heavenly reign

Identity

Remains distinct

Does not replace Israel
    1. Dispensationalism and the doctrine it teaches related to Israel and the church is popular and widespread despite being relatively new (1850 and later).
      1. Most of the momentum behind it is due to the reemergence of the state of Israel in 1948 combined with the popularity of the pre-Tribulation rapture and Futurist interpretation of the book of Revelation, popularized in the Left Behind book series.
  2. In contrast, Covenant theology, which came out the Reformers, is much older an does not present the same distinctions between Israel and the church that Dispensationalism does.

Topic

Dispensationalism

Covenant Theology

People of God

Two distinct peoples (Israel & Church)

One people of God across history

Church’s origin

Begins at Pentecost

Continuation/expansion of Israel

Promises

Israel = earthly; Church = heavenly

All fulfilled in Christ & applied to the Church

Future of Israel

Distinct prophetic future, restored nation

No separate program; fulfilled in Christ

Covenants

Different economies/dispensations

One covenant of grace in different administrations
  1. While Covenant Theology more accurately expresses the unity and singularity of God’s people taught in passages like Ephesians 2:11-22, it falls short of the truth for a few reasons.
    1. The cornerstone passage for Reform covenant theology is Galatians 3:28-29:
      1. “There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus. If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise” (Gal. 3:28-29).
    2. From this passage, the Reformers taught the following:
      1. Ethnic distinctions do not determine covenant membership.
      2. All believers (Jew and Gentile) form one unified people of God.
      3. Believers in Christ are the true children of Abraham.
      4. The Church inherits the promises originally given to Israel.
      5. Christ Himself is the true Israel, and believers share in His identity.
    3. Based on these premises, the claim is that Reform Covenant Theology (RCT) supports the idea of continuity, not separation and fulfillment, not replacement.
  2. While we might need to define terms and slightly reword #4 and #5, I generally agree that this interpretation of Galatians is sound.
    1. However, I do not agree that RCT overcomes the separation of Dispensationalism, nor does it rectify the errors of Replacement Theology.
  3. Generally speaking, Christianity has never fully addressed the deep schism that occurred in the early second century as the faith of the Jewish apostles was adopted and spread among the Gentiles.
    1. This separation related to fundamental aspects of Israel’s corporate identity like the weekly Sabbath, the annual calendar of festivals and worship celebrations, physical circumcision, dietary laws, and other commandments in the Torah.
    2. For all intents and purposes, all of these biblical guidelines that God instructed for His covenant people Israel were replaced by new ones and then codified as doctrine by the church fathers.

KEY POINT:

No matter how they try to spin it, any doctrine that abolishes the commandments of corporate identity in the Law (i.e. Torah) is Replacement Theology.

    1. With all due respect to my Reform brothers, the idea that Christ is the fulfillment of the Law and the “true Israel” is simply Gnostic gobbledygook that tries to find a more acceptable path to the same destination as Dispensationalism.
  2. So, where do we go from here?
    1. #1 – Before entering the fray of debates about Israel and the Church, focus on personal identity and destiny in Messiah.
      1. God has remade you in Yeshua and there are extravagant promises awaiting your discovery.
        1. From a solid foundation in your personal identity in Christ, you can begin to discover your destiny and purpose – i.e. “the works prepared from beforehand for you to walk in” (Eph. 2:10).
    2. #2 – Embrace the challenge of being a modern-day reformer.
      1. A lifestyle of Torah for you and your descendants is a fulfilment of prophecy, not of the book of Revelation but of the book of Ephesians.
        1. “He made known to us the mystery of His will, according to His kind intention which He purposed in Him with a view to an administration suitable to the fullness of the times, that is, the summing up of all things in Christ, things in the heavens and things on the earth. In Him also we have obtained an inheritance, having been predestined according to His purpose who works all things after the counsel of His will” (Eph. 1:9-12).

KEY POINT:

All the families of the earth being grafted into the commonwealth of Israel to inherit the promises and walk in the beauty of the Torah IS His Will and intention for you and me!

      1. Get used to swimming upstream!
        1. It’s just the way it is for who we are and where and when we live in the scope of God’s redemptive plan for humanity.
    2. #3 – Don’t forget that our purpose for living is to be conformed to the image of the Son, whom the Father chose to walk the earth as a Torah-observant Jewish Rabbi.
      1. It wasn’t easy for the Gentile Believers in Ephesus, and it’s not going to be easy for you and me.
      2. Set your heart on how you personally can live out a life of covenant faithfulness then don’t let anyone, or anything get in your way.

Does anyone have specific questions or need any clarification from what was said during the Summary or Exhortation?

Application & Discussion
Living the Word and following Yeshua (Acts 2:37; Romans 2:13)
Questions, input, and sharpening (Proverbs 27:17; Luke 2:46)

Romans 2:13 For it isn’t the hearers of the Torah who are righteous before Elohim, but the doers of the Torah will be justified.

James 1:22 But be doers of the word, and not only hearers, deluding your own selves.

    1. What questions or comments came up during your family’s discussion of this week’s study?
    2. “What other related Scriptures did you find during your study of this week’s portion?”
    3. Have you ever experienced something from this study or something related to it?
    4. “What changes do you need to make in your life to align with what you learned during this week’s Torah Study?”
    5. What is your identity – i.e. who do you identify with – as a Believer in Yeshua?
    6. How special and unique do you feel to God? Are you just one in the crowd or the apple of His eye?
    7. When it comes to Torah, do you feel like a stranger and outsider? A native?
    8. Who/What do you understand Israel to be and is it different than what we discussed today?

Additional Notes